that repent that is to those that are humbled through the acknowledgement of their sinnes and the sense of Gods wrath 91 And inasmuch as it pronounceth that salvation is to be sought for onely in Christ it presupposeth that without Christ all is concluded under sinne 92 Besides The Gospel doth demonstrate and expound unto us many places in the Law which we cannot easily and evidently gather from the Law it self 93 In this sense therefore and in these respects the Gospel may be said and truly understood to be the preaching of Repentance But yet we must know that the proper doctrine of the Gospel is about the free remission of our sinnes through Jesus Christ 94 Thou wilt say perchance Faith is by the Gospel Therefore unbelief is reproved by the Gospel For the Law knew not Christ to be the Mediatour 95 I answer The Law bids us beleeve all the word of God The Gospel propoundeth unto us this word That Christ dying on the crosse for our sinnes is become our righteousnesse before God Let the Law conclude Therefore beleeve this word of God 96 The Law reproveth all sinnes therefore also unbelief The Gospel declareth by the Antithâ—sis thereof that not to beleeve on Christ the Mediatour is a sinne and the head of all sinne as Chemnitius teacheth p. 2. loc pag. 570. The Law concludeth Therefore for this sinne thou are accused and condemned 97 In this sense said holy Luther That the Law and the Gospel in the practice are more nearly conjoyned then any Mathematicall point 98 And yet the proper work of the Law remaineth which is To reprove sinne to work wrath and to condemn But the proper work of the Gospel is To comfort to raise up and to save 99 When the Law propounds the Major Whosoever stealeth is under the Curse The Conscience of the Theef assumeth the Minor But I have stolen Hereupon the Law inferreth the Conclusion Therefore thou are under the Curse 100 Here the whole Syllogisme accusing and condemning is attributed to the Law although the Conscience of the Theef make the Assumption 101 So again the Law propoundeth this Major Whosoever is under sinne is under the Curse The Gospel propoundeth the Minor But whosoever doth not beleeve on Christ is yet under sinne and the wrath of God abideth on him John 3.36 Hereupon the Law inferreth the Conclusion Therefore he is under the Curse 102 Here again the whole Syllogisme accusing and condemning is attributed to the Law although the Gospel make up the Assumption 103 The Law concludeth all under sinne Galat. 3.22 Whosoeuer therefore doth not beleeve the Gospel which pointeth at Christ he is under the curse of the Law and over him doth the Law exercise the office of accusing and condemning with all severitie and rigour 104 Therefore the Accusation of Vnbelief belongeth to the Law as â—â—n illustrated by the light of the Gospel 105 Hereupon holy Luther wriâ—â—â— upon Genesis cap. 22. f. 303. saith thâ—â— That the work of Faith on Christ and the sinne of Unbelief opposite unto â—t are reduced to the first commandment 106 The Lord Jesus by the voice of his Gospel lift up our hearts and uphold us in all tentations and specially in the houre of death Amen CHAP. XIII ¶ Wherein are contained Theologicall Aphorismes concerning Repentance 1 THe Practice of the Law and the Gospel consists in Repentance 2 For it is not enough for us to know what is the Office of the Law and what is the Office of the Gospel but the Practice of them both is required at our hands Theologie or Divinitie is a Practicall Doctrine 3 Repentance is attributed either unto God or unto Men. 4 It is attributed unto God after the manner of men not that it is in God It is in God Figuratively not Properly in Effect not in Affect We see the Effects of it God feeleth no such Affect or Passion in himself 5 For as the Anger of God is no perturbation of his mind but the judgement by which he instâ—â—â—â—uâ—â—â—ment upon sinne 〈…〉 Repentance of God is his immutable disposition of things mutable August 15. de Civitate Dei cap. 25. 6 Gods thoughts are not as manâ— thoughts as if he at any â—â—â—e alâ—â—ed his purpose neither is he angry as one that is mutable but these things are therefore written that we may thereby learn the grievâ—◠〈…〉 oâ— sinnes Ambr. lib. de 〈…〉 â—ab cap. 4. 7 Repentance is attributed into men in a farre different sense thaâ— it is to God For God is not a man that he should repent 1. Sam. 15.19 8 Repentance as it is attributed unto man is in Scripture taken uâ—â—o wayes either Totally â—â—â—rsally 9 Totally for the whole Act of Conversion Partially for Contrition onely 10 The foâ—e and meaning of the word doth in â—â—me rather to the latâ—â—â— sense For To Repent is as much as to be ashamed and grieved â—or some thing committed Gall. 17. cap. 1. 11 But as it is used in Scripture and received by our Churches it is to be taken rather in the former sense 12 Wherefore some of the Ancients instead of Repentance though it fitâ—â—r to use the word Resipiscence which signifies Amendment returning unto ones self again and after going astray coming into the right way again Tertull 2. contra Marc. Lactant. 6. Instit cap. 24. 13 The Hebrews call it by a most apt and fit name Theschubah which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we call Conversion 14 Phavorinus expounds this well after this manner That it is A Conversion from sinnes and offenses unto the contrary good 15 Understand Goodnesse it self and the true and chief good 16 But Damoscene expounds it exceeding well That it is A returning from that which is against nature unto them which is according unto nature and from the Devil unto God 2. De Orthod fide 30. 17 That which we call Penitence or Repentance is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Grief for what is past and Change of mind for the time to come 18 But yet so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is grief of minde not mixeâ— with faith Heb. 4.2 doth answeâ— Penitence or Repentance which is taken for Contrition onely And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Repentance unto Athâ—â—tion not to be repented of 2. Cor. 7 1â— doth answer Penitence or Repentance as it is taken Generally 19 And yet this difference is not alwaies constant and every where to be found as it appeareth out of Matt. 21.29 and Heb. 12.17 20 But yet most an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth true and saving Repentance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Repentance and such as leadeth to destruction 21 That false Repentance is twofold One is Hypocriticall and counterfeit consisting merely in outward shew and appearance vvhich the Prophet calleth Theatricall to be seen of men which Christ himself expresseth in the 6 of Matth. vers 1. where
Greek name interpreted signifieth a good message or good tidings 23 For it brings unto us the good tidings How that by the counsel of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediatour and Redeemer 24 And again How that Christ by hi◠most holy obedience hath perfectly fulfilled the Law for us and merited th◠grace of God remission of sinnes th◠gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And again How that those benefits obtained by Christ are applie◠unto those that beleeve and are bestowed merely of grace 26 Therefore because the preaching of this Doctrine bringeth with i◠most plentifull matter of joy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared How that in it all good things are freely offered unto us 30 And again That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect his so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we hear of enemies put to slight from whom there was great fear of imminent and apparent danger and likewise when it is declared that peace is restored 1. Sam. 4.17 1. Sam. 31.9 2. Sam. 1.20 2. Sam. 4.10 2. Sam. 18.19 32 So the Gospel declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Coloss 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. 2.15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is born Jerem. 20.15 34 So in the Gospel good tidings are brought unto us Vnto us a Child is born unto us a Son is given Isai 9.6 As many as received him to them gave he power to become the sons of God even to those that beleeve on his name John 1.12 That so through him we might receive the adoption of sonnes Galat. 4.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai 61.1 2. 36 So in the Gospel it is declared unto us That Christ hath sent forth the Prisoners out of the pit wherein is no water Zach. 9.11 37 Hence is that most joyfull Acclamation Isai 40.1 Comfort ye comfort ye my people saith your God 2. Speak ye comfortably to Jerusalem and cry unto her That her warfare is accomplished 38 Hence also flow these svveet Elogies and appellations of this Doctrine to wit That it is The Gospel of the grace of God Acts 20.24 The knowledge of salvation Luke 1.77 The word of the kingdome Matth. 13.19 The power of God unto salvation to every one that beleeveth Rom. 1.16 The word of life Acts 5.20 Philip. 2.16 The word of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2 Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospel of our salvation Ephes 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal 23.2 A table prepared a cup that runneth over 5. A rod and staff 4. The savour of life unto life 2 Cor. 2.16 39 Therefore that joyfull voice of the Gospel is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospel sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to bear Acts 15.10 The yoke of burden the staff of the shoulder the rod of the oppressour Isai 9.6 in so much that we stood in need of another Law-giver 42 Therefore we are to seek out other differences of the Law and the Gospel which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14 15. The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes 1.9 Coloss 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospel requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospel is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospel is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospel pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sin 49 The promises of the Law require perfect obedience of works But the promises of the Gospel are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2 Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospel containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospel Grace and the gift by Grace the imputation of Christ◠righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounded Neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospel teacheth
Spirit Amen CHAP. XIV Wherein are contained Theologicall Aphorismes concerning Faith Whereby we are justified before God 1 FAith is not onely a knowledge and Assent but also a Sure Confidence 2 That it is a Knowledge it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture of Science Wisdome Vnderstanding Light c. 3 Neither can Sure Confidence of heart be carried to an Object not known to the Understanding 4 Away then with that Implicite Faith by which we are freed from this labour to cry the Spirits whether they be of God or no. 1. John 4.1 And to beware of false Prophets Matth. 7.15 5 Away with that fiction and new invention That Faith is better defined by Ignorance then by Knowledge 6 For though Faith be not a Knowledge drawn from principles of reason and built upon them yet it is the light of Knowledge arising from the revelation of God by the Gospel In this light do we see light Psalm 36.9 7 Manifest it is that Faith is an assent and approbation For it is not sufficient to know what God hath revealed but we must also give assent and approbation to what God hath revealed 8 That Faith is a Sure Confidence it is manifestly shewed by these appellations whereby it is denoted unto us in Scripture viz. Substance Hebr. 11.1 Assurance Hebr. 10.22 Confidence Ephes 3.12 Boldnesse Heb. 16. and in many other places 9 The same also is declared by the Practicall Descriptions of Faith The Faith of Abraham is thus described That he against hope beleeved in hope Rom. 4.18 That he was not weak in Faith 19. That he staggered not at the promise of God through unbelief but was strong in Faith giving glory unto God 20. That he was fully perswaded that what he had promised he was also able to perform 21. 10 The Faith of the Woman which was troubled with the issue of bloud which Christ so commendeth is thus described That she said within her self If I may but touch his garment I shall be whole Matth. 9.21 11 The Faith of the Canaanitish Woman the greatnesse whereof Christ proclaimeth is thus described That she fought and struggled within her self against the tentation about the deferring of help the particularitie of the promises and her own unworthinesse Matth. 15.22 23 c. 12 So Faith receiveth Christ John 1.12 It is the Spirituall food of the Soul John 4.14 John 6.35 Revel 21.6 It is the Seal of Divine promises John 3.33 It is the beholding of Christ hanging on the crosse Joh. 3.15 These things certainly cannot be attributed to a bare knowledge 13 Adde hither that they are Opposites under the same next Genus Unto Faith there is opposed not onely Ignorance and Darknesse of understanding but also Little Faith and Fear Matth. 8.26 Wavering or Doubting Matth. 14 31. Fear Luke 8.25 Staggering through unbelief Rom. 4.20 14 The Adequate Object of Faith in respect of Knowledge and Assent is the Word of God contained in the Propheticall and Apostolicall Scripture 15 Whatsoever is without the Sphear or compasse of this Object cannot be a foundation or ground of Faith 16 Therefore farre be it from us to beleeve or to be perswaded that traditions are to be received of us vvith the like affection and pietie as the written Word of God 17 Neither can humane reason be the measure and rule of Faith but it is to be conformed according to the prescript of the Word For every thought is to be brought into captivitie to the obedience of Christ. 2. Cor. 10.5 18 The Adequate Object of Faith in respect of Confidence is Christ the Mediatour and Redeemer or which is all one The promise of the Gospel concerning the satisfaction and merit of Christ 19 But yet we deny not but that Faith also doth apprehend the promises concerning other Spirituall and Corporall goods Yet in this respect it doth not justifie 20 For it is necessarie that first it rely on Christ and seek reconciliation in him and by him before it can apply unto it self the other promises of God 21 For in Christ alone are all the promises of God Yea and Amen 2. Cor. 1.20 22 But Faith doth justifie inasmuch as it apprehendeth the Merit of Christ offered unto it in the word of the Gospel 23 Those things which in Scripture are set before us to be beleeved are indeed of diuers kinds But yet Christ as concerning his Office of Mediatourship is the Scope and end of all Scripture as in the volume of the Book is written of him Psal 40.7 24 So also Faith doth in such manner assent unto the whole Word of God that chiefly it hath respect unto the promise of grace propounded in the Gospel 25 Now if Faith be a Sure Confidence relying on the merit of Christ It follows That a man which doth truly beleeve on Christ may and ought certainly resolve that for Christ his sake his sinnes are forgiven him that God is mercifull unto him and that he shall be made an heir of everlasting life 26 And this the firmnesse of Gods promises the certainty of his oath the truth of the Holy Spirit witnessing and sealing the infallibilitie of Gods promise concerning the hearing of our prayers and the propertie of true Faith do evidently prove 27 Hither may we adde very fitly that most excellent place of Saint Bernard Serm. 3. de fragm sept miser Where he saith thus I consider three things in which all my hope consisteth to wit Gods Love in my adoption the Truth of his promise and his Power of Performance Therefore let my foolish cogitation murmur as long as it list saying Who art thou and What is that glory or By what merits dost thou hope to attain it For I can answer with sure Confidence I know on whom I have beleeved and I am certain that in his Love he adopted me that he is true in his promise and that he is able to perform it This is the Threefold cord which is not easily broken which God letteth down from heaven unto us into this prison which I pray God we may apprehend and firmly hold that it may raise us up and draw us unto the fight of the great God of glory 28 This true and saving Faith is the free Gift of God Ephes 2.8 Phil. 1.29 The Operation of God Colos 2.12 Whose Authour and Finisher is Christ Hebr. 12.2 29 Therefore Faith is not the merit of works foregoing but the foundation of works following 30 Neither doth God immediately work it in our hearts but the Holy Ghost by the Word of the Gospel as by an heavenly light doth kindle the light of Faith in our hearts which by naâ—â—re are altogether dark Faith cometh by hearing and hearing by the Word of God Rom. 10.17 31 Unto the Word there are also added the Sacraments which serve for means to beget and nourish Faith in us 32 Therefore to look for heavenly raptures without and beside the Word of God
have an eye unto it as it is a Sacrament and means sanctified by the vvord of God vvith vvhich and by vvhich all the most sacred and Holy Trinitie doth work in those that are Baptized unto their salvation 33 The Form of Baptisme is to Baptize a man with water That is to sprinkle the water upon him or to dip him in the water In the name of the Father and of the Sonne and of the Holy Ghost 34 And forasmuch as it is the Form which gives being unto a thing Therefore if this Form of Baptisme be changed it shall be no longer a Sacrament 35 Whether the party Baptized be sprinkled or dipped Thrice or but Once it matters not to the integritie and perfection of Baptisme The usuall rites and custome of the Church in these indifferent things is to be observed 36 By the Three sprinklings or clippings the Trinitie of Persons is signified and by One onely the Unitie of the Divinitie or Godhead 37 Those words In the name or On the name of the Father and of the Sonne and of the Holy Ghost have a great Emphasis which is accurately and frequently to be expounded to the godly and devout auditorie or congregation 38 For the Minister professeth that what he doth in this part he doth not in his own name but in the name of God and at his command 39 For he declareth that the true God which is One in Essence and Three in Persons is called upon over him that is Baptized 40 Moreover those words do evidently witnesse that every Person of the most sacred and Holy Trinitie is present at Baptisme by the presence and efficacie of grace to wit The Father for the merit of his Sonne doth receive him that is Baptized into grace and doth seal him by his Holy Spirit unto salvation 41 Whereupon those that are Baptized are called the Sonnes of God Christians and Spirituall men in respect of the Father of the Sonne and of the Holy Ghost 42 Whereunto belongeth the Collation or comparing of Creation and Re-creation Formation and Reformation For As the Father by the Sonne through the Holy Ghost created the first man So is it at the Sacrament of Regeneration where all the most Holy and blessed Trinitie doth work in like manner 43 Last of all By those words he that is Baptized in the name of God is bound to acknowledge him and to call upon him as the true God and serve him all the dayes of his life 44 For you must be baptized as vve have received and beleeve as we are Baptized and glorifie the Father the Sonne and the Holy Ghost as vve have beleeved Basil Epist 78. 45 From this Fountain flow forth all the praises which are extant in the vvritings of the Apostles concerning the saving fruit of this mysterie 46 As for example That it is The washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 By vvhich the Church may be cleansed Ephes 5.26 Sinnes may be washed avvay Act. 22.16 Christ may be put on Gal. 3.27 And in a vvord salvation may be obtained 1. Pet. 3.21 47 By way of Comparison it will not be amisse to consider the Baptisme of Christ by which Our Baptisme is consecrated For vvhat was done there in visible signes vve must not doubt but that the same is done at our Baptisme after an invisible manner 48 The Father for Christ his sake receiveth us to be his Sonnes The Sonne by his bloud washeth us The Holy Ghost regenerateth and renevveth us and prepareth himself a dvvelling-place in us and openeth the gate of Paradise unto us 49 We sticking close to the literall sense of the words as we must alvvaies do in articles of faith do firmly beleeve that Baptisme is an effectuall means by which man is regenerated and renewed unto eternall life 50 VVhich end comprehends in it Adoption Remission of sinne Ingraffing into Christ Sanctification and the Inheritance of eternall life 51 But we deny that Baptisme doth either imprint an indelible character or conferre grace ex opere operato upon the vvork done or outward act of administration or that it doth take away and altogether blot out both sin and the punishment thereof For concerning this matter the Scripture is silent 52 Furthermore seeing that in Baptisme God doth make a Covenant of grace with man certainly the efficacie thereof endureth throughout a mans whole life 53 For the Covenant of God is not made of no effect by reason of our unbelief Rom. 3.3 54 Therefore though we should for our parts go never so farre astray from this covenant yet by true and serious conversion vve may return and be received again into it 55 Unto vvhom this Sacrament appertaineth and belongeth vve learn even from Gods ovvn institution by vvhich it is commanded that all nations should be baptized 56 Yet the order and manner vvhich Christ there hath prescribed is to be observed that is That they which are of age to heare the Gospel should first be taught and then baptized 57 Seeing then all are either infants or of yeares vve must ansvver distinctly concerning both 58 Those Infants are to be baptized vvho are either born of Christian Parents it matters not vvhether one or both the parents be Christians or else are to be brought up under them 59 Therefore Bastards and children that are found vvhose parents are not knovvn are not excluded from the benefit of Baptisme although it be doubted of by some nor yet those vvho at their birth have some externall defect c. 60 But those which are not yet born are excluded For a man cannot be born again unlesse he be first born And so are also the children of Infidels and unbeleevers to be excluded as long as they are under their tuition 61 Those of yeares are to be baptized who being instructed concerning Christ do professe the Christian religion 62 Neither here are vvomen excluded as it is confirmed by the practice of the Apostles beside other arguments Acts 8.12 and 16.15 63 For the confirming of this our opinion concerning the baptizing of infants out of Scripture serve many things and it vvill be usefull for us to consider these following Hypotheses or suppositions 64 First Infants are conceived and born in sinne And therefore they are by nature the children of wrath 65 Secondly God would have little children to be brought unto him For it is not the will of him that one of the little ones should perish 66 Thirdly There is no dealing with them by the preaching of the Word Therefore there remains onely to them that means to vvit Baptisme vvhich succeeded in the place of Circumcision 67 Beware of saying That Baptisme is not profitable unto infants forasmuch as yet they neither do not can beleeve 68 Because in Baptisme and by Baptisme the Holy Spirit doth so work in Infants that it is no lesse then Circumcision A seal unto them of the righteousnesse of Faith Rom. 4.11 69 For although we cannot
before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evil concupiscence in which the power and force of originall sinne doth chiefly appear is not onely the punishment and cause of sinne but it is also sin it self 52 For there is in it disobedience and rebellion against the dominion and law of the mind Aug. lib. 5. contra Julian cap. 3. 53 Neither hath the vice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evil and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or eviâ— present with me saith S. Paul Rom. 7.21 Therefore it is not any thing consisting or subsisting of it self 59 Men are conceived in sinne Therefore they are not very sinne iâ— self 60 The whole man is the subject oâ— originall sin with all the powers of thâ— soul and members of the body 61 Originall righteousnesse was noâ— onely an equall and just temperamenâ— of the body but also a rectitude of alâ— the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the child of wrath Ephes 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore euen the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God and eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draweth us headlong into vice Cassiâ—dor in Psalm 118. 78 The number of these actuall sins are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning Free-will That is The Power which is left in man since the fall 1 THE Poyson of Originall sinne hath quite overrunne and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefly to be estimated by the Reasonable Soul which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concourse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Mind and the Will For the arbitrement or judgement is of the Mind and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its own motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a Will by reason of the fall 12 This Libertie from coaction or necessitie is called Interiour Libertie or Libertie in the Subject 13 Therefore the Will of man in this respect is alwayes free though noâ— alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the mind of man certain Naturall Motions the light and leading whereof the Will must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius We are servants to the Laws that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath alwayes free-will yea since his fall 21 So in respect of Libertie or Freedome from
us that it pleaseth God in as many as are justified by faith in Christ 56 The Law is to be thundered out to those that are secure and unto hypocrites But the Gospel is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospel keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a sight between the flesh and the Spirit Galat. 5.17 therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New Man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospel are Universall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospel by which all the faints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and to day and for ever Hebr. 13.8 Therefore the Passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb slain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Gal. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospel by which our first parents were supported and sustained 67 How this promise was in after times more clearly expounded and repeated by Divine revelation made unto the Patriarchs and Prophets it is excellently well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospel is one so is faith one and the way and means of attaining righteousnesse and salvation is also one 69 And therefore it is but a mere fiction without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false vvhich is said by some That the latitude of the Law with the Old Testament and the Gospel with the New is equall if the meaning be this That whatsoeever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnesse That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Universalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise the Application of the promise The Promise belongeth unto all men but the Application of the promise is only made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospel which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the promises of the Gospel of themselves and in themselves are universall or else so restrained that by the counsel and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospel seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospel to every creature Mark 16.15 Therefore it is his will that they preach the Gospel every where all abroad unto all and offer it unto all and in the Gospel the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospel the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospel unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Conerition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospel becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversality of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospel is called the word of Faith Rom. 10.8 1. Tim. 4.6 And again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causall because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospel is If thou dost beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospel pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospel it is easie to be understood whether to speak properly the Gospel be the preaching of repentance or no. 89 When the Gospel is taken generally for all the doctrine preached by Christ and his Apostles it is most true that the Gospel is the preaching of Repentance 90 Moreover The Gospel doth onely declare the grace of God to those
in deposito in the hands of the Pontifex 15 Furthermore the word Sacrament is properly and most frequently taken for the whole Sacramentall action but sometimes improperly by a Synecdoche it denoteth one essentiall part of the Sacrament to wit the outward and visible signe or as Ireneus speaketh lib. 4. cap. 24. the terrene matter 16 So also the Matter of the Sacrament or the Sacrament as concerning the thing denoteth the saving fruit of the Sacrament and sometimes the other essentiall part of the Sacrament to wit the heavenly matter 17 But the Sacraments are to be defined by actions For wheresoever the Sacraments are instituted there are certain actions prescribed and required neither have the Sacraments their essentiall integritie unlesse those actions prescribed by God be also added 18 Now these actions are sacred and solemn because instituted by God because in them God worketh with us and in them we have to do with God 19 God it is who not onely at the first did institute the Sacraments and commend them unto his Church but also doth even to this day dispense heavenly benefits by them by the mediation of mans ministerie 20 The Sacramentall dispensation doth consist in Giving and Receiving 21 The Giving doth denote the action of him that doth administer prescribed by God The Receiving doth denote the taking of the Sacrament 22 In both we must distinguish between the Thing and the Manner of the thing Giving and Receiving are simply necessarie but the Manner of giving and receiving admits of some libertie 23 To God alone is the power of instituting Sacraments to be ascribed 24 For it is one and the same who doth conferre grace and institute the means of grace 25 Well therefore saith Thomas p. 3. q. 64. art 2. The vertue of the Sacraments is from God alone Therefore God alone is the Institutour of the Sacraments 26 Where also he addeth these things worthy our remembrance The Apostles and their successours are Gods Vicars as concerning the regiment of the Church instituted of God by Faith and the Sacraments of Faith Wherefore as it is not lawfull for them to constitute another Church so neither is it lawfull for them to deliver any other Faith or institute any other Sacraments But the Church of God is said to be built and constituted by the Sacraments which flowed from the side of Christ hanging on the Crosse 27 God also doth dispense the Sacraments not Immediately but Ordinarily by the Ministers of the Church 28 For they are the dispensers or Stewards of the mysteries of God 1. Cor. 4.1 and Labourers together with God 1. Cor. 3.9 29 Seeing then the Minister is here an Agent not in his own name but in Gods name Therefore his worthines or unworthinesse can nothing adde to or take from the efficacie of the Sacraments 30 The Sacraments for vertue are the same Although the Minister be too too blame 31 The Ministers work here but as Instruments Now we know that instruments work not according to their own proper form but according to the vertue of him that moves them Thom. p. 3. q. 64. art 5. 32 From whence are these similitudes of the Ancients How that the life of the Minister doth no more take away the benefit of the Sacraments no more I say then a dunghill or dirty place by which the sunne passeth doth pollute and defile the light thereof And again How that it matters not whether the water be conveyed through a pipe of stone or a pipe of silver And again How that the figure and impression of the seal is all one whether it be made with a gold ring or one of iron August Tract 5. in Joan. lib. 3. de Bapt. cap. 10. and Nazianz. orat de Bapt. 33 And this also we adde concerning the Intention of the Minister That it is not absolutely and necessarily required to the perfection and fruit of the Sacrament 34 For that Non-intention if I may so speak is a species of blemish or malice in the Minister What then is true of the Genus is also true of the Species 35 Furthermore the Sacraments were instituted onely for men and such men as are living Therefore they are onely to be administred unto such 36 Two things are required unto a Sacrament The Word and the Element or outward visible thing 37 Let the Word be added unto the Element and it becomes a Sacrament Aug. de cat c. 3. tract 80. in Joan. 38 By the Word is understood 1. Gods institution by which the Element having received the calling of God as Ireneus speaketh l. 4. cap. 34. is separated from common use and destinated to a Sacramentall use 2. The proper promise of the Gospel which is to be applyed and sealed by the Sacrament 39 And therefore we must judge of every Sacrament by Gods institution or which is all one by the proper place in which Gods institution is described and set down 40 And because every Sacrament hath its own peculiar institution therefore also it hath its own peculiar administration as its proper form 41 And therefore the substantiall words of the institution of the Sacrament are in no wise to be altered or changed 42 The Sacraments in the Old Testament are two as likewise also in the New 1. Circumcision in the Old unto which answers Baptisme in the New and the Paschall Lambe in the Old unto which answers the Supper of the Lord in the New 43 If any other be added unto these they want either Gods institution or the outward Element or the proper promise of the Gospel 44 The Ends of the Sacraments are many but two onely are Principall the rest are Subordinate and lesse-principall 45 The First principall end is That the Sacraments may be the instruments means and conveyances or conduits by which God exhibiteth offereth and applieth unto those that beleeve the proper promise of the Gospel concerning remission of sinnes justification and life everlasting 46 Whatsoever is competible and agreeable unto the Word that also is not to be denied unto the Sacraments which are the visible word But the word of the Gospel is such an instrument And therefore also the Sacraments 47 By the Sacraments we are received into the Covenant of God and are preserved in it But that Covenant is the Covenant of grace And therefore the Sacraments are instruments of grace and salvation 48 Therefore we dissent and depart from those who derogate and detract from the Sacraments making them onely bare signes signifying grace 49 The Ancients indeed sometimes call the Sacraments Signes But they understand Signes sealing or as it is expounded in August Confess art 13. Signes testifying concerning the grace of God towards us 50 In which sense the word Signe or token used in Gen. 17.11 the Apostle expoundeth by the word Seal Rom. 14.11 51 So also sometimes the outward Element of the Sacrament is called a Signe yet not barely signifying an heavenly thing absent but offering and delivering